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SECTION I
INTRODUCTION: The first five pasurams of Tiruppavai form one section.
Paasuram 1
maargazhith thingaL madhi niRaindha nannaaLaal
neeraadap pOdhuveer pOdhuminO nErizhaiyeer
seer malgum aayppaadic celvac ciRumeergaaL
koorvER kodunthozhilan nandhagOpan kumaran
Eraarndha kaNNi yasOdhai iLaNYsingam
kaar mEnic cengaN kadhir madhiyam pOl mugaththaan
naaraayaNanE namakkE paRai tharuvaan
paarOr pugazhap padindhElOr embaavaay
The first stanza which states the central premise to be elaborated in the rest of the poem
contains the following ideas:
1. Andal praises the day (NANNAL)that has appeared of its own accord for the observance
of the vow. What it means is that for a soul, that day is the Good Day when he understands
all about himself and God and their mutual relationship of Lord and Servant which is stated
in the Tirumantram.
2. The fruit in getting one's body is for serving the Lord here and hereafter (NEERADA
PODUVIR)
3. All those who have a longing for the service of the Lord are qualified to join
her.(PODUVIR PODUMINO)
4. She speaks of the radiance that attended on the face of her companions on hearing her
requisition.(MADI NIRAINDA ;the moon is not in the sky alone!)
5. The prosperity of Gokula consists of Sri Krishna's amiable pranks in stealing butter and
girls; i.e., the wealth of a Sri Vaishnava consists of his intoxicating love for and enjoyment of
Lord's company.
6. Nandagopa's vigilance in guarding Krishna with his very sharp spear in hand symbolizes
the "ASTHANE BHAYA‐SANKA" and "MANGALASASANA‐PARATA" which characterizes a Sri
Vaishnava.
7. Yasoda's over‐indulgence of Krishna is responsible for all his pranks and misbehavior
towards the young gopis.
8. SrimanNarayana is the SOLE MEANS of attaining His Feet. This strikes the keynote of the
Song Divine‐TIRUPPAVAI. NARAYANANE (Upaya Swarupam) NAMAKKE (Adhikari Swarupam)
PARAI (Phala Swarupam) TARUVAN. The safest means of securing Him is not Karma yoga etc
but His Grace only. That is the sum and substance of this verse.
Paasuram 2
vaiyaththu vaazhvIrkaaL! naamum nampaavaikkuc
ceyyum kiricaikaL kELIrO paaRkataluL
paiyath thuyinRa paraman ati paati
neyyuNNOm paaluNNOm naatkaalE nIraati
maiyittezhuthOm malarittu naam mutiyOm
ceyyaathana ceyyOm thIkkuRaLai cenROthOm
aiyamum piccaiyum aan^thanaiyum kai kaatti
uyyumaaRu eNNi ukan^thu ElOr empaavaay
At her cordial invitation a huge crowd gathered and the wonder‐struck ANDAL exclaims, “in
this ignorance‐spreading world, are there so many interested in Emancipation!".She
proceeds to prescribe "dos" and "don'ts"(which actually are the SAMBHAVITA SWABHAVA,
the natural characteristics of the Adhikari).
While we appear to be performing this vow for getting rain, in reality it is different. She
stresses the words "NAMUM NAM Pavaikku"‐ NAMUM‐ WE are quite different from others;
we long for His company and firmly believe that He alone is the Means for achieving it. NAM
Pavai‐Indrajit did a malefic rite to put an end to Rama; but OUR beneficent rite is for
securing Lord's and His World's prosperity and happiness.
The Sri Vaishnavite Code of Conduct as prescribed by her is as follows: Recite the Samskrita
and Dravida Veda which sings the glory of the Feet of the Lord reclining on the Serpentin the
Milky Ocean, all the while thinking about one's Redemption.
Eschew all carnal and even worldly desires like eating ghee, drinking milk etc.
Bathe early in the morning. Don't adorn your eyes with collyrium, or your hair with flowers
till the completion of the vow; meaning thereby that a Sri Vaishnava needs decoration etc
only when he is in union with the Lord. Never indulge in an act which was not practiced by
our righteous minded ancestors. Bharata refused the kingship though granted by his father
and permitted by Rama on the grounds that the tradition of Solar Kings did not permit a
younger son to rule when the elder was living.
A Sri Vaishnava should not speak ill of others or even think about it (which is tantamount to
reporting it to the God inside the heart, thereby ensuring their fall); Sita never uttered a
word to Rama about the ill‐treatment by the Rakshasis. He should ever be ready to do
charity and impart knowledge about God to all those who need it.
In short he should constantly be thinking about his upliftment and keep his mind filled with
peace and happiness.
Paasuram 3
ONGki ulakaLan^tha uththaman pEr paati
naaNGkaL nam paavaikkuc caaRRi nIraatinaal
thINGkinRi naatellaam thiNGkaL mummaari peythu
ONGku peRuNY cen^n^el Utu kayal ukaLap
pUNGkuvaLaip pOthil poRi vaNtu kaNpatuppath
thENGkaathE pukkirun^thu cIrththa mulai paRRi
vaaNGkak kutam niRaikkum vaLLal perum pacukkaL
nINGkaatha celvam niRain^thu ElOr empaavaay
In this verse ANDAL wishes for rain and consequential prosperity for the whole world as the
world is the property of her Lord. So who is a Sri Vaishnava? It is he who while being
detached with reference to the riches of the world, is at the same time aspiring for them
considering them as his Lord's riches. Hence all Sri Vaishnavas after daily prayer recite the
verse which says "Sarve Janah Sukhino Bhavantu" every one should be happy.
Andal tells the girls,"If we,girls,recite the NAME of the Lord who measured the entire
universe with his three steps and observe this vow then the whole world will become
prosperous."
Note the text which says "Uthaman PER"(his NAME). She could have simply said "if we sing
the glory of the Lord." But she says instead, the NAME of the Lord. Which means that the
NAME OF THE LORD (the Tiru Ashtakshara Mantra,the Eight‐Syllable one) is more efficacious
than the Lord Himself. In the court hall of Duryodhana, when Draupadi was being disrobed
by Dussaasana, it was only the NAME "Govinda" which saved her modesty while the Lord
failed her.
But we Prapannas (Surrenderers) seek salvation only from Him. The Mantra is only for
understanding the true nature of the Soul, Lord and the mutual relationship; it is essentially
to promote the ARTHA PANCHAKA knowledge.
NEENGATHA Selvam ‐ we see that riches do not remain for long with any man; then what
does NEENGATHA mean? It refers to the Moksha Aiswarya, Service of God, obtained through
the recommendation of Sri Mahalakshmi.
Paasuram 4
aazhi mazhaik kaNNaa! onRu nI kai karavEl
aazhiyuL pukku mukan^thu kotu aarththERi
Uzhi muthalvan uruvam pOl mey kaRuththup
paazhiyan^ thOLutaip paRpanaapan kaiyil
aazhi pOl minni valampuri pOl ninRathirn^thu
thaazhaathE caarNGkam uthaiththa caramazhai pOl
vaazha ulakinil peythitaay naaNGkaLum
maarkazhi nIraata makizhn^thu ElOr empaavaay
The Presiding Deity of Rain was keenly observing the happenings in this world. He saw his
master Sriman Narayana serving all the gopis. So he thought that taking orders from the
gopis and carrying out their commands was the best and easiest means of pleasing his
master. So approaching Andal who was in the guise of a gopi he requests her to command
him; and she does so in a detailed manner in this verse.
The inner significance is as follows: Just as the heir apparent to the throne is always feared
and respected by all ministers and officers so are the Sri Vaishnavas by inferior gods. Hence
When a Sri Vaishnava worships other deities like Indra, Rudra Varuna etc, he is doing
something inappropriate as well as ridiculous. It will only cause his downfall and ruin his
chance of getting salvation. So Beware!
So here the Rain God who has come to hear her command is told," Go to the middle region
of the sea, drink the entire water leaving not a drop, then pour it out in its entirety without
discriminating between the places where the good and bad live. The rain, which resembles
the arrows shot by Sri Rama to shatter the demons to pieces, should instead bring forth
happiness and prosperity to the entire land."
A Sri Vaishnava is one who always thinks of everything good for everyone in this world.
Paasuram 5
maayanai mannu vatamathurai main^thanaith
thUya perunIr yamunaith thuRaivanai
aayarkulaththinil thOnRum aNiviLakkaith
thaayaik kutal viLakkam ceytha thaamOtharanaith
thUyOmaay van^thu naam thUmalar thUvith thozhuthu
vaayinaal paati manaththinaal cin^thikkap
pOya pizhaiyum pukutharuvaan ninRanavum
thIyinil thUcaakum ceppu ElOr empaavaay
Among the assembled gopis, one expressed a doubt, "we are planning elaborately for
getting the company of Krishna. But remember, we are sinners and our sins will throw
obstacles in our path. It always happens when a good deed is contemplated. It is the way of
the world. Take the case of Dasaratha who planned the coronation of Rama; the great
omniscient sage Vasishta fixed the date; the citizens clamored for him and applauded the
decision. But what happened? Rama went to the forest forsaking the city, and it was His
Paduka (holy sandals) which sat on the throne for fourteen years. So what is the surety that
we will succeed?"
The answer is given in this verse: Recite the name of Krishna; think of him; offer flowers;and
all obstacles will vanish. All sins committed before taking Refuge with Him, as well those
unwittingly accruing after Surrender (Saranagati) will perish. The Purva Agha (earlier sins)
will be burnt to ashes like cotton bales in a fire; and the Uttara Agha (subsequent sins) will
not stick to the person like drops of water to a lotus leaf.
Milk is both a pleasurable food as well as a medicine to cure bile. The same is the case with
Him. (Maruttuvanaai ninra mamanivanna)
SECTION II
INTRODUCTION: The second ten pasurams 6‐15 form the next section. These 10 stanzas
describe the sleeping girls being woken up by those who are already up. These two groups
represent KAINKARYA NISHTHA (those impatient to serve God, like Lakshmana) and
GUNA NISHTHA (those who are content to meditate on the glorious qualities of God, like
Bharata). Nammazhwar speaks of their presence even in Vaikunthaloka ‐ VAIKUNTATTU
AMARARUM (service minded) MUNIVARUM (enjoying His Virtues).
Poison acts on different people in different ways ‐ some faint and some run here and there;
so do the attributes of Sri Krishna. Hence the sleeping girl is not a bit inferior in their longing
for Krishna to those who wake them. Though one could go to Krishna on one's own, it is not
advisable "VEDAM VALLARGALAI KKONDU, VINNOR PERUMAN TIRUPPADAM PANINDU" says
Nammazhwar. We should always approach Him through some godly person; because we
have sinned against Him and being a SWATANTRA (free to act as He pleases), He may punish
us. Hence a Recommending Authority is very much needed. Moreover His virtues are like a
huge river in spate during rains, and so if a man wants to cross it he would need the help of
others. Further unlike in the case of carnal company, enjoyment of His company will be
sweeter in the company of Bhaktas.
Those gopis who are vigilant are goaded on by their haste (twara) to get Kainkarya, while
those that are asleep have firm faith (adhyavasaya)in the Lord as Upaya. Hence pasurams 6‐
15 give room for interpreting them as referring to Azhwars and acharyas.
Paasuram 6
puLLum cilampina kaaN puLLaraiyan kOyilil
veLLai viLicaNGkin pEraravam kEttilaiyO
piLLaay ezhun^thiraay pEymulai naNYcuNtu
kaLLac cakatam kalakkazhiyak kaalOcci
veLLaththaravil thuyilamarn^tha viththinai
uLLaththuk koNtu munivarkaLum yOkikaLum
meLLa ezhun^thu "ari" enRa pEraravam
uLLam pukun^thu kuLirn^thu ElOr empaavaay
The girls approach the mansion of a gopi and wake her up by indicating signs of early dawn,"
even the birds are up and chirping. Get up." The sleeping girl rejects this reason, "oh girls,
you never allow the birds in your town to sleep, with your chanting of His names and making
them chant too. This is no sign of dawn!" Then they mention a noteworthy sign,"
PULLARAYAN KOIL etc... The blowing conch in the temple of Vishnu for early morning
worship, is inviting us all for His service. Get up."
Here the phrase PULLARAYAN KOIL brings out an excellent quality of the Lord:
PUL is bird, here Garuda; ARAYAN king ; KOYIL temple ‐ The temple of Vishnu. But why this
circumlocution? There is a reason.
In Ramayana while narrating to Hanuman her abduction by Ravana, Sita says, "On that
fateful day I was lured by that demon disguised as a deer, and was separated from Rama's
younger brother and Lakshmana's elder brother (RAMANUJAM LAKSMANA POORVAJAM
CHA)." Such phraseology is used for a purpose. The Lord feels happy when His name is
coupled with His devotee's and so does the devotee when he is referred to as being
subservient to the Lord. The message of Sita (Sri Devi) and Andal (Bhu Devi) to us is that
when a Sri Vaishnava names his child he should follow this principle.
ULLATHU KKONDU etc in this verse is noteworthy. The munis and yogins get up in the
morning very slowly from their beds so that the Lord, taking eternal abode in their hearts
may not be disturbed. Prahlada was pushed down from the top of a huge mountain, and
while falling he held fast his bosom with great concern for Sri Hari living there, never
bothering about what was happening to himself. But the Lord waited for him at the bottom
of the mountain and received him in his spread arms.
Parasara Bhattar used to embellish his body with silken robe, ornaments, sandal paste etc,
and when asked about its propriety in respect of the despicable body, he said in his view it
was not despicable but adorable being the sanctum sanctorum of the Almighty.
Andal also leaves this lesson in this verse: When you get up in the morning chant the name
of Hari (HARIR HARIR HARIRITI VYAHARET VAISHNAVAH PUMAN). Let us do so.
Paasuram 7
keechu keech enRu eNGkum aanaiccaaththan kalan^thu
pEcina pEccaravam kEttilaiyO pEyp peNNE
kaacum piRappum kalakalappak kai pErththu
vaaca naRuNGkuzhal aaycciyar maththinaal
Ocai patuththa thayiraravam kEttilaiyO
naayakap peNpiLLaay naaraayaNan mUrththi
kEcavanaip paatavum nI kEttE kitaththiyO
thEcamutaiyaay thiRa ElOr empaavaay
In this stanza, from the two addresses in vocative case PEY PENNE! and NAYAKA
PPENPILLAY! which are diametrically opposite in meaning, we are to understand that they
are said out of love and affection for the sleeping girl. Whatever may be the apparent
contradiction, the inner feeling is most important while moving with Sri Vaishnavas.
In the 6000‐Padi commentary we find very interesting and enlightening comments and to
illustrate them an episode narrated with exquisite charm. Having woken up a handful of girls
Andal could have proceeded on to Krishna. Why go to EVERY house? If one is a Sri Vaishnava
he should think of the welfare of ALL‐ not just a few. Not even a single girl should lose the
golden opportunity of getting
the grace of Sri Krishna. A man's relationship with Sriman Narayana is true only if he rejoices
at the good luck of another man as if it were his own son's. If he fails to feel that way he is
no Sri Vaishnava.
ALKONDAVILLY JEEYAR, a sincere pupil of SRI RAMANUJA once met in Sri Rangam
NANJEEYAR,the disciple of PARASARA BHATTAR. The former exclaimed," O Jeeyar! Really I
have not developed a taste for Bhagavad Vishaya (i.e., God)." Nanjeeyar was amazed and
asked "How is this possible? You are the faithful student of Sri Ramanuja, serving him
assiduously ‐ still you say this ?" The former said," If a man has real taste for Bhagavan he
must enjoy the sweet company of His devotees. If not he is no Sri Vaishnava. Have we
developed that pleasurable attitude towards Sri Vaishnavas? Hence I say so."
Unless the meeting, mingling and deriving supreme satisfaction and happiness in the
company of Bhagavatas are secured here in this world (which is the intensive training
ground for our life in Sri Vaikuntha), Moksha will not be delectable. NAMMAZHWAR says at
the end of Tiruvaymozhi, "ADIYAARODU IRUNDAMAI". He aspired not for the mere union of
the Lord but for the same in the company of His devotees, which alone would make it
delectable.
Paasuram 8
keezhvaanam veLLenRu erumai ciRu veetu
mEyvaan paran^thana kaaN mikkuLLa piLLaikaLum
pOvaan pOkinRaaraip pOkaamal kaaththu unnaik
kUvuvaan van^thu ninROm kOthukalamutaiya
paavaay ezhun^thiraay paatip paRai koNtu
maavaay piLan^thaanai mallarai maattiya
thEvaathi thEvanaic cenRu naam cEviththaal
aavaavenRu aaraayn^thu aruL ElOr em paavaay
Here a girl who is Krishna's particular sweetheart is being woken up. She can be compared to
NAMMAZHWAR (Krishna‐trishna tatvam) the very embodiment of deep devotion to Sri
Krishna. Her company is certain to accomplish their desire. KOTHUGALAMUDAYA PAVAAI! is
a most beautiful form of address.
"The horizon has become bright. Get up." say the girls. But she astonishes them by replying,
"It is the luster from your moon‐like faces which has brightened the Eastern quarter. The day
is yet to dawn."
The second sign of daybreak mentioned in this stanza indicates that Andal has indeed been
transformed into a gopi ‐ "The buffaloes are fast dispersing in the fields searching for the
tender green grass with the dew drops of dawn clinging to them. If we delay, Krishna would
have followed them into the forest and our purpose would be lost." This statement could
not have come out of the lips of anyone other than a true cowherdess. So Andal has totally
identified herself with a gopi, living with the cowherds and taking part in all their daily
chores.
Her father Sri Vishnuchitta was a learned Vedic authority and had even written a rule book
for conducting sacrifices called Kalpa Sutra. He too assumed the role of Yasoda to the extent
of participating in every childish activity of Krishna. For this his daughter affectionately calls
him, "Bhogattil Vazhuvada Puduvayarkon" (one who has not missed a single opportunity to
enjoy Krishna). Now his daughter does the same.
The conclusion is this: Only that caste is desirable, which is congenial for the enjoyment of
God and which is calculated to bring down His Grace on us. SRI LOKA DESIKA says in SRI
VACHANA BHUSHANAM, "Periyazhvarum Tirumagalarum Gopa Janmattai Asthanam
Panninargal."
Paasuram 9
thUmaNi maataththuc cuRRum viLakkeriyath
thUpam kamazhath thuyilaNaimEl kaNvaLarum
maamaan makaLE! maNikkathavam thaaL thiRavaay
maamIr! avaLai ezhuppIrO un makaL thaan
UmaiyO? anRic cevitO? anan^thalO?
Emap perun^thuyil man^thirap pattaaLO?
maamaayan maathavan vaikun^than enRenRu
naamam palavum navinRu ElOr empaavaay
The gopi woken up in this verse has unflinching faith in the Lord's UPAYA BHAVA. In this
regard she matches very well with Sita who ,when Hanuman suggested that he carry her
back to Rama, sternly refused and rebuked him saying that he was equal to Ravana, (Ravana‐
tulya) in this that while Ravana robbed Rama of one of his possessions, Sita; Hanuman is
trying to rob Him of another, His "Sarva loka rakshakatvam" (sole right to protect all).Then
she added, "With my power of chastity which cooled your burning tail, I could have saved
myself; but that would have only destroyed Rama's reputation. He alone by His prowess
should rescue me and establish his valour. Tat Tasya Sadrusam Bhavet. That alone would be
befitting to Him." Hanuman applauded these words.
So also this girl having transferred her burden to Sri Krishna, sleeps having total faith in His
words," Ananyah chintayanto mam......Yoga kshemam vahamyaham". ANDAL teaches us in
this stanza that a soul after surrendering to the Lord should be like this gopi.
"MAMAN MAGALE!" ‐Oh, my uncle's daughter!. Though blood relationship is condemned as
it contributes to worldly attachment, the same is most welcome if it helps to do service to
God and His devotees. NAMMAZHWAR recommends living with all relations in
TIRUVAYMOZHI 8.10,11, but condemns the same in 9.1.1 for the above reasons. KOORATHU
AZHWAN used to remark with a sad heart, "I do not have blood relationship with Sri
RAMANUJA. Fie upon me! That good fortune is with MUDALI ANDAN and EMBAR!" This idea
is noteworthy in this verse.
Paasuram 10
nORRuc cuvarkkam pukukinRa ammanaay!
maaRRamum thaaraarO vaacal thiRavaathaar
naaRRath thuzhaaymuti naaraayaNan nammaal
pORRap paRai tharum puNNiyanaal paNtu orun^aaL
kURRaththin vaay vIzhn^tha kumpakarNanum
thORRum unakkE perun^thuyil thaan than^thaanO
aaRRa anan^thalutaiyaay! aruNGkalamE
thERRamaay van^thu thiRa ElOr empaavaay
There are two addresses in the vocative case in this pasuram ‐ NOTRU SUVARGAM
PUKUKINRA AMMANOY! and ARUN KALAME! ‐ both bring out the excellences of this gopi
and thereby imply the excellent characteristics of good Sri Vaishnavas.
1. SUVARGAM here means only union with God. Sita says, while pressing Rama to take her
with Him to the forest," If I am with you that is heaven for me. Separation from you means
hell." The girl here has completed all her rites by surrendering to the Lord and hence is
enjoying His company. So also for a Sri Vaishnava there remains nothing to be done by way
of" Upaaya" after accepting Him as the sole refuge (SARANAGATI).
2. ARUNKALAME! "Kalam" has two meanings (a) vessel and (b) ornament; A Sri Vaishnava is
the vessel to contain His Grace. A Sri Vaishnava possesses superior ornaments in the form of
virtues; or he himself is the best ornament embellishing the gatherings of other Sri
Vaishnavas.
SUVARGA can also be broken up into SU+VARGA (SU=good VARGA=gathering).If a man
possesses all good qualities he will be taken into the fold of Sri Vaishnavites. (Ref to
PERIYAZHWAR TIRUMOZHI 3.6.11 ‐ Saadu kottiyul kolla ppaduvare.)
Paasuram 11
kaRRuk kaRavaik kaNaNGkaL pala kaRan^thu
ceRRaar thiRalazhiyac cenRu ceruc ceyyum
kuRRam onRillaatha kOvalartham poRkotiyE
puRRaravalkul punamayilE pOtharaay
cuRRaththu thOzhimaar ellaarum van^thu nin
muRRam pukun^thu mukilvaNNan pEr paata
ciRRaathE pEcaathE celvap peNtaatti nI
ERRukku uRaNGkum poruL ElOr empaavaai
In this pasuram a gopi reputed for her exquisite beauty like a golden creeper (POR KODI) and
born of a very noble family, is being woken up. Her father and kinsmen are known for
discharging the duties pertaining to their cowherd caste, which entails milking an endless
number of cows. So Andal seems to say that performance of one's duty as enjoined in the
Scriptures is calculated to bring happiness to the Lord and thereby falls into the category of
His Service. One should hence never discard one's duty.
SETTAR TIRALAZHIYA is noteworthy. SETTAR means enemies. Who are the enemies meant
here ? Not those who despise them but those who want to harm Sri Krishna. For a Sri
Vaishnava there is no direct enemy; he will not mind or may even welcome (as it will take
away his sin) someone trying to harm him. But he considers him his enemy who intends
harm to the Lord.
SUTTATTU THOZHIMAR ‐ the girl‐companions of this gopi ‐ who are they? They are those
who even after performing all kinds of services to the Lord, do not expect anything in return
except His Supreme Satisfaction and Happiness. "Praharshayishyami sanatha jeevitah" ‐ I'll
make my life worthwhile by pleasing Him‐ says Sri ALAVANDAR. The stanza in NACHIYAR
TIRUMOZHI "Naaru narum pozhil" (9.6‐7) is also to be remembered in this context.
Paasuram 12
kanaiththu iLaNG kaRRerumai kanRukku iraNGki
ninaiththu mulai vazhiyE ninRu paal cOra
nanaiththu illam cERaakkum naR celvan thaNGkaay
panith thalai vIzha nin vaacaR katai paRRic
cinaththinaal thennilaNGkaik kOmaanaic ceRRa
manaththukku iniyaanaip paatavum nI vaay thiRavaay
iniththaan ezhun^thiraay Ithenna pEruRakkam
anaiththu illaththaarum aRin^thu ElOr empaavaay
This gopi is the sister of a cowherd who, unlike the duty‐conscious one in the previous verse,
totally neglects the daily duty of milking the young she‐buffalo so as to be close to Krishna
and serving Him. He is called NAR SELVAN; thereby indicating that for a Sri Vaishnava it is not
the doing or neglect of Nitya Karma which helps attaining salvation, but it is God alone who
is the Means for salvation. For example for a temple priest who is always engaged in
Antaranga Kainkarya there may be neglect of his daily duties; this would however not be
considered as sin.
MANATTUKKU INIYAN ‐ Sri Rama, unlike Krishna brings joy to the minds of his devotees as
well as adversaries. This is said by Andal, the very personification of the Love for Sri Krishna,
and hence is the richest tribute paid to Sri Rama. It might be recalled that she, in NACHIYAR
TIRUMOZHI goes to the extent of blaming Yashoda for bringing up Krishna to be a very bad
boy.(Vembeyaaga valarthaale).It is not such an extraordinary thing or a great wonder if Sri
Rama is loved by His devotees and subjects; but when even Ravana is fascinated by His
valour, it makes the derivation of His name apt (Ranjaneeyasya Vikramaih).
SINATTINAAL ‐ out of anger but without hatred. Rama had no hatred towards Ravana.
Actually He wanted Ravana as a devotee; it was Ravana's own hatred which caused his
downfall. It was only when he tried attack Hanuman that Rama became furious and
showered arrows on Ravana (kopasya Vasameyivaan).So He is always ready to forgive sins
against Himself but not against His devotees.
Paasuram 13
puLLin vaay kINtaanaip pollaa arakkanai
kiLLik kaLain^thaanaik kIrththimai paatip pOyp
piLLaikaL ellaarum paavaikkaLam pukkaar
veLLi ezhun^thu viyaazham uRaNGkiRRu
puLLum cilampina kaaN pOtharik kaNNinaay
kuLLak kuLirak kutain^thu nIraataathE
paLLik kitaththiyO? paavaay! nI nannaaLaal
kaLLam thavirn^thu kalan^thu ElOr empaavaay
A girl with bewitching eyes (PODARI KKANNINAAY) is woken up in this verse. She is of
the view that Krishna will come to her fascinated by the beauty of her eyes. To add
to this she is lying, brooding over Krishna's heroic exploits, in the bed formerly
shared with Him and which still retains His fragrance.
The statement in the previous verse that Sri Rama scored over Krishna in being
"MANATHUKKU INIYAAN" created a sort of mutiny among the girls, some of whom
disputed this by saying, "how can Rama be said to be the receptacle of all the
virtues? Did He, like Krishna who acted as Pandavaduta, go as messenger for
anyone? Didn't Krishna's charms allure even the sages? Even His mischievous pranks
are meant for us only. Moreover Krishna is our husband and irrespective of how he
treats us, it is not proper for us to praise another as being greater."
Some mediators intervened and pointed out that both are the same Sriman
Narayana, and so where is the cause for dispute. Thus reconciled the girls split into
two halves each praising the glory of Krishna and Rama. This is the excellence of this
verse.
Paasuram 14
uNGkaL puzhaikkataith thOttaththu vaaviyuL
ceNGkazhunIr vaay nekizhn^thu aampal vaay kUmpina kaaN
ceNGkal potikkUrai veNpal thavaththavar
thaNGkaL thirukkOyil caNGkituvaan pOthan^thaar
eNGkaLai munnam ezhuppuvaan vaaypEcum
naNGkaay ezhun^thiraay naaNaathaay naavutaiyaay
caNGkOtu cakkaram En^thum thatakkaiyan
paNGkayak kaNNaanaip paatu ElOr empaavaay
A gopi who is an expert orator and who is also chief among these girls is woken up. She had
promised that she would get up before the rest and wake them up. She has conveniently
forgotten all about it and is sleeping comfortably and peacefully. This is an unpardonable
crime. But still her inclusion in the group is most essential as, with her silver tongue, she can
easily subdue Krishna. Moreover it is essential that not a single girl loses His grace. If she
were to sing of Krishna as He appears bearing the discus and conch He is sure to relent.
Incidentally Andal tells us, "Use your tongue not merely for tasting delicious dishes, but for
singing about the Lotus‐eyed One. That was the main purpose for which it was gifted to you
in the first place by God."
Paasuram 15
ellE iLaNGkiLiyE! innam uRaNGkuthiyO!
cillenRu azhaiyEnmin naNGkaimIr pOtharukinREn
vallai un katturaikaL paNtE un vaay aRithum
vallIrkaL nINGkaLE naanE thaan aayituka
ollai nI pOthaay unakkenna vERutaiyai
ellaarum pOn^thaarO pOn^thaar pOn^thu eNNikkoL
vallaanai konRaanai maaRRaarai maaRRazhikka
vallaanai maayanaip paatu ElOr empaavaay
This pasuram which brings out the characteristics of a Sri Vaishnava is considered to be the
very essence of Tiruppavai by our Acharyas.
The girl who is woken up begins to sing.
1. YELLE ILANKILIYE ‐the implied sense is that the speech of the devotees is most welcome.
2. INNAM URANGUDIYO ‐It is wrong to indulge in other things if the company of
Bhagavatas is available.
3. CHIL ENRU AZHAYENMIN ‐ Not a single harsh word should be used with the Bhaktas.
4. NANGAIMIR PODARGINREN ‐ Devotees should be addressed respectfully.
5. VALLAI UN KATTURAIGAL ‐ Even the chastisement by a Bhakta (which will always be
constructive) should be accepted gratefully.
6. VALLEERGAL NEENGALE NAANE THAN AAYIDUGA ‐ owning others mistakes as one's own
is the hallmark of a Sri Vaishnava. For e.g. Bharata holds himself responsible for Rama's
exile.
7. OLLAI NEE PODAAY ‐ Separation from devotees even for a second is unbearable.
8. UNAKKENNA VERUDAYAI ‐ The path laid down by one's ancestors is to be followed, not
what is dictated by one's own mind.
9. ELLAARUM PONDAARO PONDU ENNIKKOL‐ seeing a congregation of devotees is the
most desired fruit in this life. The enjoyment is not complete even if one devotee is
missing. Their sight and touch are all contributory factors to one's enjoyment.
10. VALLAANAI… ‐ Singing His virtues, valor, victory etc are vital to a Sri Vaishnava as a
means of pleasing other Srivaishnavas; as such it results in the service of Bhagavatas.
These Ten Commandments (golden rules) are to be cherished as they constitute the acid test
for testing whether one is really a Sri Vaishnava.
Paasuram 16
naayakanaay ninRa nan^thakOpan utaiya
kOyil kaappaanE! kotith thOnRum thOraNa
vaayil kaappaanE! maNik kathavam thaaL thiRavaay
aayar ciRumiyarOmukku aRai paRai
maayan maNivaNNan nennalE vaay nErn^thaan
thUyOmaay van^thOm thuyilezhap paatuvaan
vaayaal munnamunnam maaRRaathE ammaa! nI
nEya nilaik kathavam nIkku ElOr empaavaay
Thus in ten pasurams Andal woke up girls of differing natures and thereby all the girls of
Gokula were woken up and they all proceed to Sri Nandagopan's mansion and request the
door keeper to let them in.
Cowherd colonies in those days may have contained only huts and Nanda's mansion may be
a big hut, without a doorkeeper. And all this may be Andal's fertile imagination. But what
she is doing is to tell us how one should enter a temple in Archavatara, and worship the Lord.
Sri PARASARA BHATTAR in his SRI RANGARAJA STAVA lays down the procedure for temple
entry based on this stanza. The door keepers are really our Acharyas. In our daily pooja we
open the door of our 'koyil azhwar' (the box where the home idol is kept) by reciting the
Acharya Parampara and finally this verse without fail.
TUYOMAAY VANDOM ‐ we have come with purity. What is the purity meant here? Not the
usual physical or even mental purity. The physical purity of cowherds is well known, say the
commentators. The purity referred to here is the fact that they have come to do service to
the Lord WITHOUT ASKING ANYTHING IN RETURN. Kainkarya itself is the end (Swayam
Purushaartha) and is not the means to an end. This point should be ever fixed in the heart of
a Sri Vaishnava.
Paasuram 17
amparamE thaNNIrE cORE aRaNYceyyum
emperumaan nan^thakOpaalaa ezhun^thiraay
kompanaarkku ellaam kozhun^thE kulaviLakkE
emperumaatti yacOthaay aRivuRaay
amparam UtaRuththu ONGki uLaku aLan^tha
umpar kOmaanE uRaNGkaathu ezhun^thiraay
cem poR kazhalatic celvaa palathEvaa
umpiyum nIyum uRaNGkEl Or empaavaay
Having entered Nandagopala's palace with the permission of the guards, the Gopis (Andal)
wake up Nandagopa, yashoda, Krishna and Balarama, panegyrising their greatness.
Nanda has placed his bed near the entrance for fear that the gopis, like Usha in the case of
Aniruddha, may steal Krishna; especially as Krishna is more handsome than His grandson!
Andal glorifies Nanda as a munificent donor of clothes, water and food; but we do not come
across any such
reference elsewhere. The commentator says: "As Krishna was seen giving clothes to
Draupadi to save her modesty; water to the chariot horses at Kurukshetra; and food to his
boyhood companions in the forest ‐ it could be presumed that his qualities were inherited
from His father."
But the gopis are not here for these items; they need only Krishna (VAASUDEVAH SARVAM).
Yashoda gave birth to Krishna only to make Him their husband; and being a woman she
knows their plight. So they next wake her up.
Sri Krishna in his past incarnation as Trivikrama had obtained Indra's kingdom for him. But
the gopis do not want Him to do any such thing for them. It is enough if He allows them to
do service to Him. Krishna does not respond.
Realizing their mistake in not approaching Him through Balarama, they do so now and ask
him to help them as he had once done in the case of the gopis separated from Krishna when
He went to Mathura.
Paasuram 18
un^thu mathakaLiRRan Otaatha thOL valiyan
nan^thakOpaalan marumakaLE nappinnaay
kan^tham kamazhum kuzhali katai thiRavaay
van^thu eNGkum kOzhi azhaiththana kaaN maathavip
pan^thal mEl palkaal kuyilinaNGkaL kUvina kaaN
pan^thaar virali un maiththunan pEr paatac
cen^thaamaraik kaiyaal cIraar vaLai olippa
van^thu thiRavaay makizhn^thu ElOr empaavaay
This is a very important pasuram. Even after waking up all from Nanda to Balarama, when
Krishna does not open His lips, they realize their folly in not waking up first NAPPINNAI, the
chief queen and Purushakara (recommending authority) during His sojourn in this world as
Krishna. They do it in this verse.
Nappinnai is Sri NEELA DEVI, the other two being SRI DEVI (Rukmini) and BHOO DEVI
(Satyabhama). Nappinnai's name is not found anywhere in the Puranas and in Sanskrit
poems except in SRI YADAVABHYUDAYAM of Sri DESIKA, where she is referred to as Neela;
and in the stotras of Sri KURATTAZHWAN. See also the "Taniyan" of Sri Andal ‐"NEELA
TUNGA..." by Sri PARASARA BHATTAR.
As we are sinners and the Lord is known for His "Swaatantrya" (acting according to His own
will),it is necessary to approach Him through somebody who is very near and dear to Him
and whose advice is infallible. Hence Nappinnai's intervention is essential.
She is addressed as Nanda's daughter‐in‐law, because she thinks that that is what gives her
prestige and status in society. Sita,when asked by Hanuman said," I'm the daughter‐in‐law of
Dasaratha first, and then only the daughter of Janaka." So to an Indian woman Andal's
exhortation is: "After marriage a girl should always prefer herself to be referred to as the
daughter‐in‐law of her father‐in‐law; which means that the welfare of her husband's family
should weigh more with her than that of the family of her origin. This attitude would
enhance her own prestige and bring immense joy to her own family."
This pasuram was the special favourite of our Acharya Sri Ramanuja. He was in the habit
reciting to himself Tiruppavai stanzas while he went for his Maadhukara Vritti (for collecting
the alms the householders used to give) .Once just as he reached the door of his Guru's
house he was meditating on this verse. While the last line "SEERAAR VALAI OLIPPA etc" was
on his lips the door opened to the clinking of the bangles of the daughter of his guru. Sri
Ramanuja thought that it was Nappinnai herself who opened the door and overwhelmed
with jubilation promptly prostrated himself before her. The terrified girl ran to her father
and narrated the incident. The guru TIRUKKOTTIYUR NAMBI exclaimed, "Jiya! were you
reciting UNDU MADAKALIRU ? "What an understanding between the Teacher and the
taught! May that relationship save us all!
Paasuram 19
kuththu viLakkeriyak kOttuk kaal kattil mEl
meththenRa paNYcacayanaththin mEl ERi
koththalar pUNGkuzhal nappinai koNGkai mEl
vaiththuk kitan^tha malarmaarpaa vaay thiRavaay
maiththataNG kaNNinaay nI un maNaaLanai
eththanai pOthum thuyilezha ottaay kaaN
eththanaiyElum pirivu aaRRakillaayaal
thaththuvam anRu thakavu ElOr empaavaay
A chola king who was constructing one of the ramparts of the temple at Sri Rangam found
that the beautiful circular design was being spoilt by the house of a disciple of
KURATTAAZHWAN called PILLAI PILLAI AZHWAN, and ordered it to be demolished. Sri
PARASARA BHATTAR advised him against it explaining that it is not his rampart but the
mangalasaasana (PALLAANDU) of the devotees which would ensure safety to the Lord; and
also that demolishing the house of a Sri Vaishnava would be sure to bring down the wrath of
God. But the king turned a deaf ear to this advice, and becoming furious caused trouble to
Sri BHATTAR, as a result of which he had to leave for Tirukkoshtiyur. While he was suffering
the grief of separation from Sri Rangam and the Lord, his disciple NANJEEYAR requested him
to compose a song in praise of ANDAL to mitigate his feeling of sorrow. There appeared from
his lips the 'taniyan' "NEELA TUNGA etc", which is the essence of the present paasuram
(KUTTU VILAKKU).
NAPPINNAI is lying on the costly couch along with Krishna. The cot stands on four ivory
bases, the ivory for which was obtained by Krishna by his valorous act of plucking the four
tusks from the murderous mighty elephant Kuvalayapida. Being the wife of a great hero she
cannot get sleep anywhere else except on such a cot. The references to the various kinds of
pleasures in this stanza is a suggestion by Andal that all gopis should get them in Sri Krishna's
company and only for that reason Nappinnai is keeping company with Him. "If you don't
ensure this, you surely don't have mercy," Andal rebukes Nappinnai.
Paasuram 20
muppaththu mUvar amararkku mun cenRu
kappam thavirkkum kaliyE thuyilezhaay
ceppam utaiyaay thiRal utaiyaay ceRRaarkku
veppam kotukkum vimalaa thuyilezhaay
ceppenna menmulaic cevvaayc ciRu maruNGkul
nappinnai naNGkaay thiruvE thuyilezhaay
ukkamum thattoLiyum than^thu un maNaaLanai
ippOthE emmai nIraattu ElOr empaavaay
Despite the rebuke, NAPPINNAI was moved to pity by the wailing of the Gopis and getting up
approached the door to open it. Krishna thought," Nappinnai thinks that my devotees are
her own just as I consider hers to be mine. Hence she should not open the door and get a
good name , leaving me out. It is I who should open it." So He came from behind and lifting
her up bodily threw her on the bed with Him. But the mutual touch was so pleasant to them
that they promptly forgot all about themselves and the poor Gopis.
The inner meaning of this high drama, as given by the commentator is that there is a Divine
Couple who are vying with each other to look after the welfare of all of us (souls).Hence we
have no cause for concern at all. All we have to do is to accept their protection.
Andal says to Sri Krishna in this stanza: "You have on several occasions in the past dispelled
fear from the minds of the Devas and rescued them from the Asuras. Now by delaying in
granting our boon you are going to lose all that hard‐earned reputation as a savior. Note also
that we are not asking you to become the target of the weapons of a Hiranya or a Ravana.
We merely want to see you get up from your bed and grant us the boon of serving you. We
are ANANYA PRAYOJANA ADHIKARIs.
Paasuram 21
ERRa kalaNGkaL ethir poNGki mIthaLippa
maaRRaathE paalcoriyum vaLLal perum pacukkaL
aaRRap pataiththaan makanE aRivuRaay
URRam utaiyaay periyaay ulakinil
thORRamaay ninRa cutarE thuyilezhaay
maaRRaar unakku valitholain^thu un vaacaR kaN
aaRRaathu van^thu un ati paNiyumaa pOlE
pORRi yaam van^thOm pukazhn^thu ElOr empaavaay
NAPPINNAI opened the door and told the Gopis: "Know that I am one amongst you. Don't
think I was keeping quiet. I was just waiting for an opportunity to advocate your cause to the
Lord. I will certainly accomplish your end."
So she joins them. The Gopis now eulogize the Lord: "Your father Nanda's prosperity is
immeasurable; his cattle‐wealth is endless. It is sufficient if you understand our distress."
The phrases UTTRAMUDAYAAY etc have double meanings:
UTTRAMUDAYAAY:
1) You are perfectly described in a holy Scripture called Veda, which is unshakable, is not of
known authorship, permanent, flawless and is an Authority by itself.
2) You have a very strong determination not to abandon those who surrender to you (as
you exhibited in the case of Vibhishana).
PERIYAAY:
1) Even those Vedas cannot fully describe you as you possess an indescribable greatness.
2) Even after doing everything for your devotees you think you have done nothing for
them; and that what you did was your own personal work. This is your greatness.
ULAGINIL TOTRAMAAY etc…
1) Vedas are rendered trust‐worthy by your incarnations as Rama, Krishna etc. You have
shown your form even to the lowliest among the low in this world.
2) You have a predilection for your devotees;you show this by going as messenger for the
Pandavas and acting as charioteer for Arjuna. So much so that your 'Aasrita‐
Pakshapaata' (undue predilection towards devotees) became evident even to enemies
like Duryodhana and Sisupala.
SUDARE:
1) While the luster of all the souls who take birth due to their good and bad deeds gets
dimmer with each birth,your luster (SUDAR) gets enhanced each time, as your births are
out of your Mercy (Kripa) for the distressed souls.
2) By willingly subjecting yourself to slavery in respect of your devotees you enhance the
lustre of your greatness.
Paasuram 22
aNGkaN maaNYaalaththu aracar apimaana
paNGkamaay van^thu nin paLLik kattiR kIzhE
caNGkam iruppaar pOl van^thu thalaippeythOm
kiNGkiNi vaayc ceytha thaamaraip pUp pOlE
ceNGkaN ciRuc ciRithE emmEl vizhiyaavO
thiNGkaLum aathiththiyanum ezhun^thaaR pOl
aNGkaN iraNtum koNtu eNGkaL mEl nOkkuthiyEl
eNGkaL mEl caapam izhin^thu ElOr empaavaay
Sri Krishna enquires with the Gopis the reason for their visit; and they reply:
O Lord! even though you know very well that we have approached you as refugees, having
no one else to give us protection, you have not condescended to cast your nectarine glances
on us. We are born of a family (of Azhwars) whose constant prayer is for your Grace and that
you should talk to them by moving your coral‐like lips. We, like vanquished arrogant kings,
have cast aside our ego and assembled under your bedstead in search of refuge. Our sole
ambition is to be the target of your merciful eyes. Your enquiry regarding the purpose of our
visit appears to be a new practice in your relations with us. Know that we, who should be
always united with you, are today pining in separation. This situation, which appears to be
due to some curse, can be modified only by your nectarine glance. It is only for this cool look
that we have come to you and not for any other favour. So open your eyes slowly and
steadily look at us."
This is the very pathetic but gentle and sweet prayer of ANDAL to Sri Krishna which would
melt even an adamantine heart.
NOTE: Each limb of the Almighty is capable of nullifying the evil effect of a curse as can be
seen in these cases:
1) HIS FEET ‐ Ahalya's curse by her husband
2) HIS KNEES‐ Nala Kubara and Manigriva ,sons of Kubera transformed into joined trees.
3) HIS THIGHS ‐ Madhu and Kaitabha who were crushed to death by them
4) HIS CHEST ‐ Durvasa's curse on Indra,removed by Sridevi who resides in His bosom
5) Now HIS EYES ‐curse of separation in the case of ANDAL
Paasuram 23
maari malai muzhaiNYcil mannik kitan^thu uRaNGkum
cIriya ciNGkam aRivuRRuth thI vizhiththu
vEri mayir poNGka eppaatum pErn^thu uthaRi
mUri nimirn^thu muzhaNGkip puRappattup
pOtharumaa pOlE nI pUvaippU vaNNaa un
kOyil ninRu iNGNGanE pOn^tharuLi kOpputaiya
cIriya ciNGkaacanaththu irun^thu yaam van^tha
kaariyam aaraayn^thu aruL ElOr empaavaay
Sri Krishna felt sad on hearing this pathetic appeal from the Gopis who had come as refugees,
when they were attendants of Nappinnai. He also recollected two similar incidents in His
previous birth as Rama:
1) The Dandaka forest sages came and exhibited their bodies mutilated by the demons;
and He had to apologies for His tardiness
2) When Vibhishana came to Him, He thought He alone was responsible for all the
humiliations he had suffered at Ravana's hands.
When this is His behavior towards even men, what then to speak of women! So Sri Krishna
consoled them and promised to do whatever they wanted. They request Him to stir out of
His bedchamber with all splendor and grandeur. They had seen His sleeping posture, but
now they want to see His grand gait as well as His sitting posture on His royal throne.
(Ninravarum Irundavarum Kidandavarum). "Like a lion sleeping with a lioness in a mountain
cave during the rainy season, you sleep with Nappinnai, being a jewel for Her bosom. Now O
Lord, Awake and stride out".
Krishna asked: “Do you want me to appear before you like RAGHAVA SIMHA or YADAVA
SIMHA or NARASIMHA?" Gopis replied: "We merely gave the simile of the lion to stress the
fact that your greatness is natural to you, just as a lion cub even at birth is the king of the
jungle and doesn't need any coronation. Further it is like calling you POOVAI PPOO VANNA
when this comparison of your supreme bodily complexion to this flower's is unworthy and
highly improper."
UN KOYIL is noteworthy. In the 16th verse the Gopis said "NANDAGOPAN KOYIL" (Nanda's
mansion).Now they say "Krishna's mansion”. Strictly speaking to whom does it belong? It
belongs to both; just like the Hridaya Kamalam (heart of man) where both the soul and God
reside; or like AZHWAR TIRUNAGARI which belongs to both Saint NAMMAZHWAR and the
deity POLINDU NINRA BIRAAN.
Paasuram 24
anRu ivvulakam aLan^thaay ati pORRi
cenRaNGkuth thennilaNGkai ceRRaay thiRal pORRi
ponRac cakatam uthaiththaay pukazh pORRi
kanRu kuNilaa eRin^thaay kazhal pORRi
kunRu kutaiyaay etuththaay kuNam pORRi
venRu pakai ketukkum nin kaiyil vEl pORRi
enRenRu un cEvakamE Eththip paRai koLvaan
inRu yaam van^thOm iraNGku ElOr empaavaay
In days of yore Arjuna ordered Sri Krishna,on the holy battlefield of Kurukshetra,to park his
chariot in between the array of the two armies and the charioteer did so. So also now the
Gopi’s earnestly solicited Him to walk out and embellish the royal throne by occupying it. He
did it. When He stirred out all the Gopis with Nappinnai followed Him with prayers for His
safety (Mangalaasaa‐sanam) and when He sat on the throne held His feet with their very
tender hands and pressed them to their heart and eyes with veneration. They beheld quickly
the change in hue (i.e., the feet became very red owing to the strain of walking and being
pressed by their soft hands gently).
This reminded them of Sri Krishna's former heroic feat of measuring the whole universe with
His very delicate feet. They thought they were also as cruel‐hearted as Indra and the devas
who never thought about His tenderness (Saukumaarya).
That Andal is the very worthy daughter of Periyaazhwar is proved in this verse. She says: "O
Lord! You measured this universe for the sake of Indra, who was intent on getting back his
kingdom; while Bali was after fame. No one gave a thought to your tenderness; so we have
come to pray that you must be free from all evils.
Ravana was worse; he had neither the generosity nor the aesthetic sense of Bali. Just like
entering a cave and waking up and fighting a wild beast you walked to Lanka and fought with
him. Hence we are afraid for you.
That was when you were 37 years of age. What about the asura who entered the cart which
was there to protect you, at the time when you were an infant and unable to distinguish
between friend and foe? So we fear all the more for that.
Then two asuras assuming the guise of a calf and fruit tried to put an end to your life. They
were hidden enemies. We fear that all the more.
These were evil acts by your foes; but what about Indra for whom you strained every nerve?
He suddenly became an adversary, for the flimsy reason that you consumed his food, and
rained stony rain for seven days. You lifted up the mountain and saved the entire Gokulam.
Mangalam etc..."
UN SEVAKAME ‐ only your (Krishna's) heroic feat. But it may be remarked that in this
paasuram Andal has sung the glory of Vamana, Rama and Krishna. However there is no
contradiction here because they were all His own previous births. Similarly her father Sri
Vishnuchitta sings of them all ‐ "Varuga varuga inge Vamana nambi..kariya kuzhal..Kaakutta
nambi etc" As Sri Nanjeeyar delectably puts it, "Both father and daughter had the habit of
building dams after all the water had flown through to the sea."
Paasuram 25
oruththi makanaayp piRan^thu Or iravil
oruththi makanaay oLiththu vaLarath
tharikkilaanaakith thaan thINGku ninain^tha
karuththaip pizhaippiththuk kaNYcan vayiRRil
neruppenna ninRa netumaalE! unnai
aruththiththu van^thOm paRai tharuthiyaakil
thiruththakka celvamum cEvakamum yaam paati
varuththamum thIrn^thu makizhn^thu ElOr empaavaay
Lord Krishna after hearing their mangalaasaasana said with a melting heart and an
affectionate tone: "O girls! By your birth (as the daughter of Periyaazhwaar) you are ever
interested in my welfare and pray for that. You have all come here braving the biting cold
and unmindful of your health. Have you anything else on your mind except PARAI
(accessories for the NONBU rite)?"
Gopis replied: "We have come under the pretext of petitioning you for the accessories, but
actually our request is for your Service only."
Lord Krishna: “I may find it difficult to grant your request immediately. After all it is not all
that simple. There may be so many impediments in the way."
Gopis: “You were born as the son of Devaki and on the same night you became the son of
Yasoda.To the former you gave the pleasure of giving birth to you (avataara‐rasa), and to the
latter the pleasure of enjoying your sport (leela‐rasa).Having falsified Kamsa's evil intentions
and you made them fall on his own head. All this you did because of your love for your
votaries. So nothing is impossible for you. You can do away with all obstructions. The only
thing needed is that you should have the mind to bless us with your Service."
Paasuram 26
maalE! maNivaNNaa! maarkazhi nIraatuvaan
mElaiyaar ceyvanakaL vENtuvana kEttiyEl
NYaalaththai ellaam natuNGka muralvana
paal anna vaNNaththu un paaNYcacanniyamE
pOlvana caNGkaNGkaL pOyp paatutaiyanavE
caalap perum paRaiyE pallaaNtu icaippaarE
kOla viLakkE kotiyE vithaanamE
aalin ilaiyaay aruL ElOr empaavaay
Lord Krishna: "O Gopis! Your words are self‐contradictory. You say you have come for getting
materials for the NONBU, and in the same breath that it is for enjoying my company. Those
who desire my company need to eschew all other desires. Moreover what is this vow you
mention? Who has prescribed it and what are the accessories needed?"
Gopis ‐ "The cowherds proposed this vow. As it came in handy to see your face and sing your
glory and as it is in no way opposed to our primary purpose of enjoying your company we
readily responded. We do it also to express our gratitude towards these cowherds who have
brought about our union under this pretext.
"Although there is no direct Vedic injunction, we do it because our ancestors have done it
(Melayaar seyvanagal). We give more importance to the practices of our very learned
ancestors, than to any other injunctions."
Age old customs,traditions and practices of our Acharyas are to be respected and observed
with great care ‐ is the message of Andal in this paasuram. By enumerating all the
accessories for the Nonbu, Andal is actually speaking about SAAMYAAPATTI‐ where the
delivered soul gets emblems similar to the Lord's in Sri Vaikuntha; and the warm welcome it
receives there after casting off this human mantle.
MAALE ‐depicts the LORD's excessive,boundless and unlimited loving care and affection for
the soul. It is the meaning of MAAM in Geeta Charama Sloka.
AALINILAYAAY ‐mentioning His immeasurable and most wonderful prowess brings out the
sense of AHAM in the same sloka.
MAAM shows His SOULABHYA (accessibility) and AHAM His omnipotence.
Paasuram 27
kUtaarai vellum cIrk kOvin^thaa un^thannaip
paatip paRai koNtu yaam peRucammaanam
naatu pukazhum paricinaal nanRaakac
cUtakamE thOL vaLaiyE thOtE cevip pUvE
paatakamE enRanaiya palkalanum yaam aNivOm
aatai utuppOm athan pinnE paaR cORu
mUta ney peythu muzhaNGkai vazhi vaarak
kUti irun^thu kuLirn^thu ElOr empaavaay
Sri Krishna, after hearing their list of articles needed for the vow said‐ "O girls! If there is a
God equal to Me then you may find a conch equal to my Paanchajanya. You have asked for
'many conches'I can give the conch blown at the temple PULLARAYAN KOIL you mentioned
in St.6,and the one I used to blow to bring back the cattle from grazing and my
Paanchajanya.
"As regards PARAI ‐ I can give the kettle drum JAAMBAVAAN beat when I measured the
whole universe; and the huge drum beaten to celebrate my victory at Lanka; and the big one
I tie to my waist to attract all girls to my dance of the pots (Kudakkoottu).
“PALLAANDU ISAIPPAAR ‐ are your father Sri Vishnuchittar and Sri Nammaazhwaar.
“KOLAVILAKKU ‐ is Nappinnai; KODI ‐ Garuda; and VITAANAM (canopy) is Ananta. Are you
satisfied? Now you may go."
Gopis ‐ "These are for the observance of our vow. But after the vow we have to receive
certain honours. They are exclusively for us. You have to give them to all to us."
This is the prayer of ANDAL in this paasuram; the inner meaning being MUKTA BHOGA ‐ the
delivered soul's enjoyment in the Lord's company at Sri Vaikuntha.
Incidentally Andal leaves a message for posterity. The Lord can punish a soul for a wrong
only if the the soul is not prepared to take refuge unto Him i.e., only as long the soul is bent
on protecting himself by himself.
The moment he accepts His protection, the Lord cannot punish him for his sins. This is the
means to secure a victory over him. This is the inner meaning of the first line KOODAARAI
VELLUM SEER. E.g.,
1) Parasurama, instead of confronting Rama with a bow and losing, could have come with
clasped hands, and won. This, perhaps he was not aware of.
2) Ravana was allowed by Rama to get back to his palace when he had lost everything and
stood there unable to defend himself. He came back the next day fully furnished with
chariot and weapons, and lost his life. Had he come without weapons he could have
conquered Rama. Gopis won Him over by their humble submission to Him.
The ornaments referred to in this stanza are ornaments not only for the body but the soul
also. The food (SORU) is the Lord; ghee and milk are His virtues (KALYANAGUNA). MUKTA
BHOGA is the quintessence of this stanza.
Paasuram 28
kaRavaikaL pin cenRu kaanam cErn^thu uNpOm
aRivu onRum illaatha aaykkulaththu un^thannaip
piRavi peRun^ thanaip puNNiyam yaam utaiyOm
kuRai onRum illaatha kOvin^thaa un^ thannOtu
uRavEl namakku iNGku ozhikka ozhiyaathu
aRiyaatha piLLaikaLOm anpinaal un^ thannai
ciRupEr azhaiththanavum cIRi aruLaathE
iRaivaa! nI thaaraay paRai ElOr empaavaay
In the very first paasuram Sri ANDAL declared unequivocally that Sriman Narayana alone was
the Means (UPAAYA) for getting emancipation and His Service. "NarayananE Taruvaan"‐ the
"E" is very significant. Similarly Lord Krishna in His CHARAMA SLOKA commanded "Maam
EKAM Saranam Vraja." ‐ "EKAM" = Me ALONE. This is very well brought out By Sri Andal in
this verse.
A Prapanna who firmly believes that the Lord alone is capable of putting an end to our ever‐
revolving cycle of births and deaths should possess SIX essential characteristics:
1) He should have no truck with any other "means" like Karmayoga etc (this is his
AAKINCHANYA).
2) Moreover to observe such Yogas he does not have any legitimate right, as sanctioned by
the Scriptures. He has to declare his "lowness".(ANANYAGATITVA)
3) He has to keep thinking constantly of the Fullness or unimaginable capabilities of Lord
Almighty who is the "MOOLA SUKRITA".
4) He should concentrate on the indissoluble relationship that he has with God.
5) He should beg pardon of the Lord for all his countless acts of misbehavior in the past.
6) He should pray to God for the realization of his aspiration, namely Service to the
Almighty.
Sri Andal in a very dramatic manner brings out all these in this verse.
Sri Krishna observed, "O Girls! When your aspiration is for the highest End ‐ my Service
(KAINKARYA), you must have also performed the prescribed rites for it like Karma Yoga etc.
Have you done so?”
Gopis: (emphatically) No, O Lord! To perform them we should in the first place have learnt
the Vedas by sitting at the holy feet of a great Acharya (Prasaanta‐chittaaya samaanvitaya
etc) reputed for his erudition and practice of rites. But our "gurus" are the milch‐cattle and
our vocation is tending them to fill our stomachs.(KARAVAIGAL PIN SENRU etc). To add to
this we are born of a race which has no claim for knowledge.(ARIVONRUMILOM)
Krishna: If that is the case I can't help you.
Gopis: We are imperfect creatures but your perfection should fill up this gap.
(KURAIVONRUM etc)
Krishna: Now you claim a relationship with me, but this can be broken off very easily by
performing a rite called "Ghata Sraaddha"
Gopis: That rite is applicable only to the relationships which are the result of Karma. But our
relationship (namely the one between the Soul and God) is indissoluble either by you or us
or both together. (UNTHANNODU etc)
Krishna: Now you correctly understand our relationship and call me "Govinda" signifying my
being one amongst you. But in the past you have called me as 'Narayana" which has caused
me considerable pain. (NOTE: NARAYANA indicates the Lord's relationship with every
created being, prapanna as well as non‐prapanna; where as GOVINDA was the title He
received indicative of His special Accessibility (SOULABHYA) and compassion towards calves,
cows and cowherds.)
Gopis: we apologize to you for this oversight on our part. But after all we are innocent
cowherd girls. Out of our affection for you we lost our balance of mind. Please forgive us.
(ARIYAADA PILLAIGALOM etc)
Krishna then summoned NAPPINNAI and ordered her to give them what they desired.
Gopis: No! She has played her role by recommending our case to you.
(PURUSHAKAARATVA).Now it is your turn. You are the UPAAYA, the bestower of your very
valuable and much sought‐after Service.(NOTE: in a similar case Sri RAMANUJA in
SARANAAGATI GADYA prayed to SRI LAKSHMI for intercession and when she said ,"Astu te;
tayaiva sarvam sampatsyate", he proceeded to pray to the Lord for Kainkarya.)Please do it.
(IRAIVA etc)
"Sriman Narayana charanau...etc" ‐ the First Line of the DVAYA Mantra is well illustrated in
this paasuram. The stanza needs to be understood with an elaborate explanation by an
erudite Guru. The sum and substance of the stanza is that He alone is the sole Means of
Salvation; and a person who has no claim for any Sat Karma as the Means of salvation and a
refugee, alone is fit for surrendering himself unto the Lord.
Paasuram 29
ciRRaNY ciRu kaalE van^thunnai cEviththu un
poRRaamarai atiyE pORRum poruL kELaay
peRRam mEyththu uNNum kulaththil piRan^thu nI
kuRREval eNGkaLaik koLLaamal pOkaathu
iRRaip paRai koLvaan anRu kaaN kOvin^thaa
eRRaikkum Ezh Ezh piRavikkum un thannOtu
uRROmE aavOm unakkE naam aatceyvOm
maRRai nam kaamaNGkaL maaRRu ElOr empaavaay
This stanza clearly tells us of the highest Purushaartha (the end of human life), explaining the
meaning of PARAI. Asking for Parai is a pretext; as the cowherds proposed this "nonbu' for
getting rain and as it came in handy for Gopis(Andal) to keep looking at the face of Lord
Krishna for as long as they liked, they accepted it. Their real intention is to get KAINKARYA
(eternal service) at the Lotus‐feet of the Lord. The word NARAYANANE used in the first
stanza was explained in the previous verse; the word PARAI is explained here.
Both "Means" and "End" are the same in Sri Vaishnava Sampradaaya; it is Sriman Narayana
himself. If those who take Him as the "Means' have contact with other "Means" like
Karmayoga etc, it is akin to pollution due to contact with a dead body (because Karma Yoga
etc are by nature inert and need His Presence to give Result). And if they consider their act
of Surrender to the Lord (Prapatti) itself to be the "Means", it is like accretion of sin due to
contact with a chandaala (because anything which has the taint of the ego pollutes the
purity of the Prapanna).
Similarly regarding the "End" also there are two mistakes which need to be avoided:
1) Desiring other mundane things from Him, which would be like desiring to eat poisoned
or contaminated food; and
2) Serving the Lord for one's own enjoyment rather than exclusively for His
pleasure(Swaartha Kainkarya),which would be like eating food left over from another
eater (Uchchishtha Bhojana).
Both these types of Purities (UPAAYA SUDDHI and UPEYA SUDDHI) need to be strictly
ensured by a Prapanna. The previous verse (28) speaks of UPAAYA SUDDHI ‐
"UNTANNAI...PUNNIYAM YAAM UDEYOM"‐ You ALONE are our Means. The present verse
enjoins UPEYA SUDDHI ‐ "UNAKKE NAAM AAT_SEYVOM" ‐We serve you for the sake of your
happiness ALONE,and we derive happiness on seeing your enjoyment.
Even the least trace of selfish enjoyment is to be totally erased in the service of God. It is just
as in the case of sandal paste, cool breeze, flowers, and ornaments etc which give pleasure
to man, without them feeling any; the only difference being that man not being inert like
them feels happy looking at the pleasure of the Lord.
Krishna ordered His servants to bring the huge kettle‐drum (PARAI).Then Andal says, "O
Wonder! you have not understood us. We require only your everlasting, most enjoyable
service. We wish to be always born along with you, and keep company with you always to
serve you. (Like Lakshmana who served Rama whether He was in Ayodhya or in the
forest.).Kindly guard us from evincing interest in anything except you."
Just as the body serves a man, the Soul, which is the body of the Lord (Yasya aatma
sareeram), should serve Him. This is the natural law. This is the message of Andal in this
crowning verse.
Paasuram 30
vaNGkak katal katain^tha maathavanai kEcavanaith
thiNGkaL thirumukaththuc cEy izhaiyaar cenRiRaiNYci
aNGkap paRai koNtavaaRRai aNi puthuvaip
paiNGkamalath thaN theriyal pattarpiraan kOthai conna
caNGkath thamizhmaalai muppathum thappaamE
iNGkip paricuraippaar IriraNtu maal varaith thOL
ceNGkaN thirumukaththuc celvath thirumaalaal
eNGkum thiruvaruL peRRu inpuRuvar empaavaay
Those who study this Tiruppavai are forever acceptable to Sri Mahalakshmi and Sriman
Narayana ‐ this is the gist of this stanza. In days of yore, in Dwaapara Yuga, Gopis actually
performed this Nonbu. Later on Sri Andal imitated them in her heart. Both Gopis and Andal
got the service of the Lord.
So also even without performing the rite or imitating it, just by chanting this Divya
Prabandha, people will get the same fruit (Kainkarya). Sri PARASARA BHATTAR said, "Just as
the mother cow gives milk even in the presence of its dead and stuffed calf (TOL
KANRUKKUM IRANGUMAPOLE) so also the Lord will bless us even though we are absolutely
devoid of the supreme devotion of Andal, merely because we are repeating her words."
Gopis had surrendered themselves to Sri Krishna; but their Saranaagati would gain fruit only
through the PURUSHAKAARA (recommendation) of Sri Mahalakshmi. The Lord had churned
the Milky Ocean to get her; and so the Gopis begin by chanting that herculean effort of the
Lord.VANGAKKADAL was churned only to get Sri Devi who had remained hidden there. Thus
He became MAA (Lakshmi's)‐DHAVA (husband).In stanza 2 Andal said ADI PAADI‐ singing the
glory of His Feet; here in 30 she says KESAVANAI ‐of Him who has fascinating locks of hair.
Thus she enjoys the Lord's Form from His Holy Feet to His Head (Aa paada choodam).
The meaning of the POORVA KHANDA (first half) of the DVAYA Mantra is implied in this first
line.
The word "SRIMAT" (He who is ever in the company of SRI) in DVAYA mantra is represented
here by MAADAHAVANAI.
"NARAYANA" in DVAYA means He who has the noble qualities of VAATSALYA, SWAAMITVA,
SAUSHILYA, SAULABHYA, GNAANA and SHAKTI.
These are brought out in the present paasuram as under:
1) KADAL KADAINDA ‐Lord Vishnu, turning a blind eye (Kaanaa‐kkannittu) towards the
blemishes of all the gods and demons, churned the ocean to get them nectar; this is
VAATSALYA.
2) He established His Supremacy by managing the entire operation single‐handedly; this is
SWAAMITVA.
3) He even worked in cooperation with worst criminals ‐ the lowliest of the lowly; this is
SAUSHILYA.
4) He took the guise of a charming cherub and personally distributed the nectar; this is
SAULABHYA.
5) He had the requisite knowledge, the know‐how to churn the ocean; this is GNAANA.
6) And He had the required strength to complete the task up to the end; this is SHAKTI.
KESAVANAI‐ By referring to the locks of hair, His Form is implied; that is the meaning of
"CHARANAU" in the DVAYA.
Those who recite the Tiruppavai paasurams are sure to be blessed by Him. They will get
everything here and finally attain Salvation. Sri PARASARA BHATTAR used to say, "every one
should every morning recite all the 30 verses; or at least the 29th one‐SITTAM SIRUKALE; if
he finds even that difficult, he should at least bring to his mind how much exquisite joy WE
added to our days and nights through chanting, understanding, discussing and in fact living
with these Divine Verses (Naam irunda iruppai ninaippadu)."
Those who thus take refuge unto Him will serve Him for ever and ever; no rebirth for them.
Let us also chant these sweet songs and make our mother SRI GODA DEVI's appearance in
this world useful and purposeful.